The Torah in Parashat Beshalach describes Benei Yisrael’s reaction upon seeing the Egyptian army pursuing them as they encamped near the sea:  

The Israelites cried out to the Lord.  They said to Moshe: “Is it because there are no graves in Egypt that you have taken us to perish in the wilderness?  What is this that you did to us by taking us out of Egypt?  Is this not what we told you in Egypt – ‘Leave us alone and let us serve Egypt’?  For it is better to serve Egypt than to perish in the wilderness!(14:10-12)

The obvious question arises as to how to reconcile the two different reactions described in these verses.  Is it conceivable that Benei Yisrael “cried out to the Lord” in prayer and then immediately turned to Moshe to accuse him of leading them out of Egypt to die in the desert?  Could it be that they reacted with both heartfelt prayer and angry rejection of Moshe? 

            This question is likely what prompted Chazal, as cited by the Ramban, to explain that three different groups formed during those anxiety-ridden moments on the seashore.  One group prayed, whereas the others angrily challenged Moshe.  When the Torah describes both prayer and virulent condemnation of Moshe, it refers to two different groups among Benei Yisrael.  The Ramban also notes Targum Onkelos’ solution, translating the word “va-yitz’aku” (“they cried out”) as “u-ze’iku,” which, according to the Ramban, refers not to prayer, but to protest and complaint. 

            Another approach, as noted by the Ramban, is that the Torah speaks of two different stages.  When Benei Yisrael first saw the Egyptian army pursuing them, they turned to the Almighty in sincere, heartfelt prayer.  But then, as the Mekhilta comments, “once they placed yeast in the dough, they came to Moshe and said, ‘Is this not what we told you…’”  The Ramban explains that the term “se’or she-be’isa” (“the yeast in the dough”) refers to the yetzer ha-ra.  In this instance, it refers to the challenge of unanswered prayer.  The people prayed, but their prayer did not appear to yield the desired result.  Pharaoh and his men continued approaching, and drew nearer and nearer.  Benei Yisrael concluded that their prayer was futile, and so they despaired.  They lost faith in the entire enterprise of Yetzi’at Mitzrayim, and angrily scoffed at Moshe. 

            This final answer of the Ramban may add insight to the verse in Tehillim (106:7) that speaks of Benei Yisrael “betraying” on the shores of the Sea of Reeds – “va-yamru al yam be-Yam Suf.”  Rashi, in his commentary to Tehillim, explains this verse based on a Midrashic tradition that after crossing the sea, Benei Yisrael still feared that the Egyptians would reach them on the shore, still refusing to believe that God had delivered then.  The Radak and Ibn Ezra, however, accept the more intuitive reading, that the Psalmist refers here to Benei Yisrael’s angry and cynical outburst against Moshe as they found themselves trapped against the sea.  According to the Ramban, this “betrayal” was the rejection of faith at a time when the people felt that their faith had failed them.  Expecting God to provide an immediate solution to their predicament, Benei Yisrael experienced a crisis of faith when the solution didn’t come.  And this despair, borne out of impatience, is deemed “betrayal” (“va-yamru”).  This “betrayal” is reminiscent of the incident of Mei Meriva, when Moshe called the people “morim” (“betrayers” – Bamidbar 20:10) for their angry reaction to a water crisis: “Why have you brought the congregation of the Lord to this desert to die there…” (Bamidbar 20:4).  Like at the shores of the Yam Suf, the people confronted a crisis situation and rushed to the conclusion that Yetzi’at Mitzrayim was a mistake, rather than humbly and patiently waiting to see how God would rescue them.  If we harbor expectations that God must grant all our wishes, acquiesce to all our demands, and grant all our requests, precisely the way we want Him to, then we commit an act of “betrayal.”  Faith means accepting God’s authority and obeying His will regardless of what He throws our way, without expecting Him to accommodate our particular wishes according to our preferred schedule.  We do not reject our mission and stature when unforeseen crises surface and God does not appear to answer our payers.  Instead, we heed God’s command to Moshe – “Speak to the Israelites that they should journey onward” (14:15), continuing to progress and move forward in fulfilling our duties as God’s special nation.